much reioyce them and more comfort them then the word can d ee 3. Their ioy dâ—â—reth in the coÌ„panions for the ioy of the regenerate is neuer found alone bâ—â—â—â— alwaies accompanied with many other holy affections They so reioyce as that they also feare and tremble in respecâ— of the Lords Maiestie and their owne infirmitie According as Dauâ—d exhorteth Psa 2.12 Reioyce with trembling He himselfe reioyceth greatly yet hee saith Psa 119.120 My flesh trembleth for feare of thee and I am afrayde of thy iudgements yea the godly doe worke out their saluation with feare and trembling when as the vnregenerate so reioyce as that withall they are secure and presumptuous Againe the regenerate so reioyce in the word as they put great trust and sure confidence in God and his word As Dauâ—d who said I reioyce in God because of his word In God do â— trust Psal 56.1.11 I will not be afraide what man can doe vnto me Psal 119.42 I shall make answere to my blasphemers for I trust in thy word When they see no meanes for the performance of Gods promises they will trust his word which confidenceâ— often wanting in the vnregenerate he will trust Gods word no further then he see meanes for the accomplishment of it Moreouâ—r the godly man so reioyceth in the word as he loueth it aboue all things Therfore did Dauâ—d say of himselfe Oh how loue I thy law Psal â—19 â—â—â—vers 47. vers 121.136.139 it is my meditation continually And my delight shall be in thy commaundements which I haue loued yea they so loue it as they hate all things contratie vnto it I hate vaine inuentions but thy law doe I loue said the same holy man of God yea his eyes gushed out with riuers of water because men kept not the law his zeale did euen consume him because his enemies had forgotten Gods word These affections cannot be found in the vnregenerate If they sometime haue them it is in a farre lesser measure 4. Lastly their ioy differeth in the countinance The vnregenerate man reioyceth much at the first hearing and vnderstanding of the Gospell afterward his ioy abateth Euen as the Israelites liked their Manna well at the beginning but loathed it within a while after And as Iewes well haue reioyced in Iohn Baptists doctrine Ioh. 5.35 for a season but not long But the ioy of the regenerate continueth alwaies one and the same In processe of time it rather encreaseth then decreaseth Their faith groweth strong their hope more stedfast their outward man decayeth their inward man is renewed daily their graces increase and they continually find more experience of Gods fauour toward them in Christ and therefore their ioy must needs be greater and greater The ioy of the vnregenerate is like to a violent motion which is swifter at the beginning then at the end but the ioy of the regenerate is like to a naturall motion which is as swift or swifter at the end then at the beginning Besides this the ioy of the godly continueth as well in aduersitie as in prosperitie as well in persecutioÌ„ as in peace Dauid in the midst of his afflictioÌ„s could say Pâ— 56.4 I reioyce in God because of his word I will not feare Psal â— 19.50 what flesh can do vnto me It was his comfort in trouble the Lords promise did theÌ„ quickeÌ„ him Vers 43. yea when trouble anguish was come vpon him the Lords commandements were his delight Christ promised such ioy to the Apostles as no man could take from them Men did reuile them Ioh. 16.22 did imprison them did whip scourge them and cruelly persecute them Act. 5.41 yet could they not take their ioy froÌ„ them They reioyced that they were accounted worthy to suffer for Christs sake Act. 16.25 did sing chearefully in prison when their feet were made fast in the stockes But it is not so with the vnregenerate hypocrites A little persecution for the Gospell will turne their ioy into sorrow Euen these hearers who in the beginning of this verse are said to receiue the word with ioy in the latter end of it are said in the time of tentation to fall away Seeing then there is such difference of ioy doe not content your selues with such a ioy as may be found in the vnregenerate but secke for such ioy as is peculiar to Gods Saints 2. The second properties in these hearers is this they haue no rootes Not as if they had no rootes at all for then they should not grow at all they could not be said to fall away in time of tentation they would presently wither away before tentation did come but the meaning is that they haue no deepe rootes they haue no such rootes as will seede them and make them able to yeeld fruit therfore are they resembled to rockie and stony ground which lacketh moysture and will neither suffer corne sowne in it to take any deepe rooting nor to prosper long Rockes and great stones are oftentimes hid in the ground and couered ouer with earth And therefore the land there is soft and moyst aboue but hard and dry belowe And the corne sowne there may sprout and growe for a while but not long if heate drought doe come it will be parched and wither away for lacke of moysture Such is the case of some hearers their hearts being mollified in part somewhat soft aboue but very hard below toward the bottome will not suffer the word to take any deepe rooting in them It may enter into their harts yet it cannot pearce into the bottome of them It may be some rooting yet very ebbe and shallow It may prosper for a while and they make some profession of it yet not long And in regard hereof they become vnprofitable hearers So as from hence we may obserue a double danger and inconuenience of an heart that is not throughly mollified to the bottome It both hindereth the rooting of the word and also the fruitfulnes of it 1. It hindereth the rooting of the word so as it cannot possibly go deepe enough the word should descend to the bottome of the heart and there take rooting and be continually nourished with the moysture of it but it cannot descend so farre vnles it be throughly mollified Not onely they whose hearts are altogether hard as was the hart of Pharaoh when he heard Moses and Aaron and the Scribes and Pharises when they heard Christ but also they whose hearts are softened onely in part are vnprofitable hearers As not onely those rockes which be bare on the top and altogether hard and haue no manner of foyle and moysture aboue but likewise those which be couered with a litle moysture and earth aboue but not much are vnfit to receiue seede The one will not receiue the seede at all nor suffer it to sprout or shoote forth a blade the other will cause it to sproute and shoote forth a
sinner he that sweareth as he that feareth an oathe And Christ sheweth Math. 5.45 that by doing good to al we may be children of our heaueÌ„ly father who dealeth so in making his sunne to shine on the euill and good and sending a raigne on the iust and vniust Hereby a man may be led into a fooles paradise and made to thinke that he is happy when he is miserable and that God is his friend when he is his foe And a most dangerous deceit this is hurtfull to himselfe and odious to God hurtfull to himselfe because it will make him secure and to content himselfe with his present estate and neuer seeke to better it yea it will cause him to contemne the word which should make him better and to thinke that he is already as good as the word can make him And therefore he will refuse to heare it often and when he heareth it is without profit he deceiueth himselfe in his owne imagination Cal. 6.3 seeming to himselfe that he is somewhat when he is nothing And therefore putteth off from him the curses of the law as not deserued by him but applyeth to himselfe the blessings of the Gospell as if they properly belonged vnto him I would we had none such deceiued rich meÌ„ in this our age Those that be such let them know that this fond conceit is odious to God for he threatneth that when a man heareth the curses of the law and blesseth himselfe in his heart saying Deut. 29.19.20 I shall haue peace although I walke according to the stubbornenes of mine owne heart thus adding drunkennes vnto thirst The Lord will not be mercifull vnto him but then the wrath of the Lord and his iealousie shall smoake against that man and euery curse that is written in his booke shall light vpon him and the Lord shall put out his name from vnder heauen Wherefore let all rich men take heede lest they be thus deceiued let them know that riches are common both to good and bad yea that the worst often haue them and the best often want them and therfore let not the hauing of them make them to presume any whit the more on Gods sauour or lesse feare his iudgments 2. Riches deceiue men in respect of the nature of them In making them to thinke that they be farre better then indeed they are That they are good in their owne nature that they make theÌ„ better that haue them That they yeeld the greatest blessings benefits comforts that man receiueth on the earth That those who enioy them are the happiest and those who want them are the most miserable in the world This is a notorious deceyt for they are not good in their owne nature but onely in the vse Not good to all but onely to the good who knowe how to vse them aright They are not Riches in trueth but in showe and doe as much differ from true riches as the shadowe differâ—th from the substance Happie men may want them miserable men may haue them Naball had them when Dauid wanted them The Rich Glutton that at at his death was sent to hell torments had them in abundance when as Lazarus who after death was carryed to Abrahams bosome did want them The Apostles had neither golde nor siluer and yet were happie They make fewe better but many worse and are occasions of much euill Neyther can they yeeld any great benefits to the owners 1. P. â—t 1.18 either for soules or bodies They cannot redeeme our soules wee were not bought with corruptible things as siluer and golde The whole world and all the wealth thereof were not a sufficient Ransome for one soule Math. 16.26 nor a full satisfaction to God for one sinne They rather hinder then further our saluation Can they exempt men from Gods iudgements Doe not Rich men feele them as well as poore Can they free our bodyes from diseases Are not Rich men subiect to diseases as well as poore men Can they preserue vs from death Doe not Rich men dye as well as poore All the benefits which you can reape by them are no better Luk. 16. no more then the Rich Glutton had who was costly cladde and daintily fedde Are not they then fondly deceiued who thinke so highly and make so great account of them Wherefore take heede least you be thus deceyued This deceyte is also a Thorne in the heart to choake the worde It will cause men to set theyr heartes on Riches to loue them and desire them and seeke them more then they ought It will make them to serue God and keepe his word no further then it serueth for their commoditie If the word command anything which they thinke will hinder their profite they will rather transgresse the word then forgoe their gaine Such men will not get and employ their wealth as the word doth direct but would haue the word and the teachers thereof to allowe them to get and employ their wealth as they list Take heede of this deceit If thou be delâ—â—ed in this sort euery trifling commedotie will hinder you in obedience to the word 3. Riches deceiue men in regard of their effects because they will not pâ—â—fâ—rme that which they seeme to promise and which their owners expoâ—ted at their hands They seeme to promise and men expect nothing but good from them and yet they bring much euill with them As thornes doe beâ—re greene leaues white flowers and â—â—â—cre blossomes yet vnder the same doe carry sharpe prickes that will â—â—â—ke a men to bleede if he doe not â—â—ndle them choysely and warily So riches doe promise to men great ease high honour many pleasures and much contentment and yet withall they bring great paine much trouble and little contentment They are not gotten without great labour nor kept without great care and feare nor lost without great sorrowe August de ciâ—â—t deâ— lib. 21. cap. 5. And so they are little better then the apples of Sodome which seeme to be faire and ripe and fit to be eaten but if one taste them they vanish into powder and smoake And that which is worse they will seeme to make a man more fit and yet in truth doe oftentimes make him more vnfit for Gods seruice They puffe vp his heart with pride they make him more secure and careles of heauenly things lesse to feare God and his iudgements and lesse to regard and obey his word And therefore the Lord not without iust cause gaue warning before hand to the people of Israel that when they were placed in Canaan Deut. 8.11 a land that flowed with milke and hony and had eaten and filled themselues with the fruites thereof they should beware that they forgat not the Lord their God not keeping his commandements and his ordinances And afterward he thus complaineth of them Ier. 22.21 I spake vnto thee when thou wast in prospertie but thou saâ—â—â—st I will not heare this hath
receiuâ— the worde with â—oy For the present time they reioyce in the doctrine of the Gospell it cheareth their hearts delighteth their soules contenteth their mindes mooueth their affections and is to them the most ioyfull newes that euer they heard and yet for all that they are but vnprofitable hearers Such an hearer was King Herode 〈◊〉 6.20 when Iohn Bapâ—â—â—â—â—â— preached hee heard him gladly not onely willingly but also cheerefully and ioyfully hee tooke delight and pleasure in hearing of him and yet afterward was the author of his death Such hearers were most of the Iewes for Christ told them Iob. 5.38 That Iohn was a burning and sinning lampe and that they would for a season haue reioyced in his light They ioyed in his doctrine yet but for a season Hee preached but a while Christ fore-saw that if hee had liued and preached longer they would haue forsaken him Such hearers also were the Capernaites Ioh. 6. who liked Christs doctrine so well as that they followed him for a while but afterward forsooke him Such hearers had the Apostles And such heaâ—ers haue we at this day These hearers are not like Pharoh Exod. 5.2 who said Who is the Lord that I stould hear his voyce Nor like those impious persons who say to God Depart from vs Iob. 21.14 for we desire not the knowledge of thy waies Nor like the Iewes Act. 13.45 who spake against those things which were taught by Paul contradicting them rayling on them thrusting the Apostles from theÌ„ They do willingly heare the word they approue the doctrine of it they loue it like it and reioyce to heare it They wil rather say to Preachers Act. 10.33 as Cornelius his kinsmen said to Peter We are all here present before God to heare all thing that are commaunded thee of God And if these hearers reioyce in the word they will not scorne to be taught by the Ministers but very willingly submit themselues to the Ministâ—ry of the word They will be as forward as any in frequenting Sermons for who will not desire to heare that often which comforteth his heart Yea they may sharply reproue and seuerely censure them as impious and prophane who are carelesse and negligent in hearing of Gods word Yea they may reuererce the Minister as Herode did Iohn Baptist they may patronage protect and countenance him they may maintaine him and be very bountifull toward him for â—ho will not make much of him that dâ—th greatly comfort his heart Yea after they haue heard they may talke and conferre of the doctrine among their familiar acquaintance for who will not often talke of that which reioyceth his heart Of the abundance of the heart the mouth speaketh All these thinges may be found in these hearers of the second sort who notwithstanding are reckoned among vnfruitfull hearers See then what faire shewes an vnregenerate man may make in heating of Gods word And consider it seriously that not onely the publike persecutors bitter raylers wilfull contemners carelesse and forgetful hearers but likewise some that loue and like the word diligently attend it and finde some comfort in it may be out of the state of grace and kept backe from entring into heauen A fearefull thing to consider it should rowse vs out of security and make vs looke well to the maner of our hearing There be some who are nothing at all mooued with the worde neither terrified with the threatnings and curses of the lawe nor comforted with the heauenly blessings and sweete promises of the Gospell whoâ—â— wee may compare as Christ did the Iâ—wes vnto little children which sitte in the markets and call to their fellowes and say We haue piped vnto you Mat. 11.17 and you hâ—â—â— not daunced we haue mourned vnto you and you haue not lamented We sing both mercy and iudgement and yet they are not moued Seeing Christ reckâ—â—â—th Quest them in the Catalogue of fruitlesse hearâ—rs who are so moued as they reioyce at the word what is to be thought of them who are no more touched then if their hearts were of Adamant If this ioy may be found in the vnregenerate it will be hard to disâ—erne who are regenerated It is a propertie of the regenerate to reioyce at the word Dauid said Thy testimonies haue I taken as on heâ—itage for euâ—r â—sa 119.111 fâ—r they are theiâ— of mine hâ—art 〈◊〉 3. 〈◊〉 The holy peâ—â—â—le of the Lord made great â—o 〈…〉 like the werâ—â— which â—izra thâ— Lâ—â—â—â—â—â—â—â—au the them Act. 2.41 Those three thoâ—â—â—â—and which were conneâ—ted by â—â—â—â—y Sermon did reâ—â—iue his wâ—â—â—d 〈◊〉 The Fuâ—â—uch conuerted by Phillip the â—aylâ—r conuerted by Paul recâ—â—â—ed their dâ—â—trine with ioy of heart 〈◊〉 there no difference betwixt the regenerate â—nd the vnregenerate in this their ioy Answere Indeed both of them receiue the word with ioy yet there may be found great difference betwixt the ioy of the one and the ioy of the other They differ inâ—h se foure things 1. In the cause of it and that is â—â—â—aith And therefore Paul calleth it Phil. 1.25 The ioy of faith The ioy of the regenerate man ariseth from a instifying faith whereby he beleeueth that all the promises of God in Christ shall be performed to him in particular The vnregenerate hath onely a generall historicall faith whereby he certainely beleeueth that many shall be saued by grace in Christ hath some doubtfull hope that he is one of the number but no certaine assistance As if there be many offenders in the same prison one is certainely assured that the King hath graunted pardon to a great number of them hopeth that he is one yet is not sure And another is assured that he is one of the number Both of them will reioyce yet there will be difference betwixt their ioy 2. In the measure and degree for the regenerate haue a greater measure of ioye then the vnregenerate The regenerate haue as great or greater ioy in the word then in any thing else whatsoeuer Therefore Dauâ—d sayde I haue had as greate delight in the way of thy testimonies as in all riches Psal 119.14 The Lawe of thy mouth is better vnto mee vers 72. then thousands of gold and siluer I reioyce at thy word vers 162. as one that findeth a great spotle Their ioy is so great that S. Peter saith 1. Pet. 1.7 They reâ—oyce with ioy vnspeakable It may be felt it cannot be expressed The greatnesse of their ioy Mat. 1â— 44 Christ setteth forth by the exaâ—ple of a man who finding a treasure hid in the fielde for ioy thereof departeth and selleth all that he hath and buyâ—th tâ—es â—ld But the ioy of the vnregenerate is nothing so great They seldâ—â— aâ—◠〈…〉 so great ioy in the worde as in the world but neuer greater Thâ—ir worldly prosits their earthly honours and preferments their carnall pleasures d ee as
bene thy manner from thy youth Dauid in the time of his exile and persecution committed no such sinnes as he did when he was setled in his kingdome And it hath bene obserued and confessed by many of the learned that the Church more abounded in pietie and zeale when it was persecuted and poore then when it was peaceable and endowed with riches And thereupon it was said Religio peperit diâ—â—tias Fox Acts. monâ— P. 716. ex August sâ—d filia deuor aâ—it matrem Religion brought forth riches but the daughter hath deuoured the mother That as the Church encreased in possessions Hicron so it decreased in vertue Some write that wheÌ„ Christian Emperours Polyâ—hron lib. 4. cap. 6. with good entents enriched the Church with lands and possessions a voyce was heard to crye This day is venome or poyson powred into the Church And afterward the Church began to complaine and say In pace mea amtritudo mea maxima Bernard in cantic serm 33. In pace mea amaritudo mea amarissima In my peace my bitternes is the greatest In my peace my bitternes is the most bitter Not so bitter before by the death of Martyrs and conflict with Heretikes as now by the manners of the household So that not a fewe but many haue bene deceiued and corrupted by riches this way and therefore all had neede to looke to themselues 4. Lastly riches deceiue men in respect of the continuance Many trust to them and hope to enioy them long when as they are presently depriued of them Thus was Dauid deceiued In his prosperitie he said I shall neuer be moued Psal 30.6.7 the Lord of his goodnes had made his mountaine to stand strong but theÌ„ the Lord did hide his face and he was troubled In regard whereof Salomon saith Pro. 23.5 Wilt thou cast thine eyes vpon that which is nothing for riches taketh her to her wings like an Eagle which flyeth into the heauen 1. Tim. 6.17 And Paul bad Timothie charge rich men not to trust to vncertaine riches vncertaine they are and therefore not to be trusted they will deceiue those that trust to them They will faile vs in our greatest neede as namely at the houre of death That rich man who enlarged his barnes and laâ—d vp goods for many yeares Luk. 12.20 when he was in great hope of enioying them long had his soule taken from him that â—ight and knew not who should enioy them Naked came we into this would 1. Tim. 6.7 and naked must we returne wee brought nothing into it neither must we carry any thing out of it hic aâ—quiruniur hic relinquntur here they are gotten and here they are left All those waies doe riches deceiue men And whom they deceiue in their hearts they choake the word Such impediments are they to the word as they hinder many from receiuing and professing it Christ said the poore receiue the Gospell Math. 11.6 And Paul said you see your calling that not many mightie or many noble are called 1. Cor. 1.26 but God hath chosen the weake ones to confound the mightie and base and despised ones to confound the noble So likewise they hinder men in the obedience and practise of the word Rich men are more bound to serue the Lord then the poore for on whom he bestoweth much of them he requireth much As he is more bountifull to theÌ„ so should they be more dutifull to him yet oftentimes it commeth to passe that they seldomer heare it and lesse obey it then others doe But the greater is their sinne and the more fearefull shall be their iudgement if they doe not amend Vse 1 You then that be rich looke well about you take heede lest your riches deceiue you and in deceiuing you make the word fruitles It had bene better neuer to haue enioyed them then thus to be deceiued and hindred by them Salomon thought this to be an euill sicknes which he saw vnder the sunne to wit Eccles 5.12 riches reserued to the ownâ—rs thereof for their euill And is it not verified in them whose Riches doe choake the worde in their hearts and make it vnfruitfull in their liues what greater euil could befall them Do they not hereby endanger their owne soules In a woefull case they are and farre worse then the poorest in the world CHRIST sayth vnto such Woe be vnto you that are rich Luk. 6.24 for yee haue receyued your consolation Some comfort they may find now but none hereafter And Iames saith to them Go too now yee Richmen weepe and howle for the miseries that shall come vppon you Iam 5.1.2.3 your gold and siluer is cankred and the rust thereof shal be a witnes against you and shall eate your flâ—sh as it were fire Ye haue heaped vppe Treasure for the last dayes Though now they feare no danger yet one day they shall feele it to their great sorrowe It is strange to see howe craftie and wise Rich men bee in worldly affaires In all their dealings they take such good heed that they can hardly bee deceiued by any yet in spirituall matters touching the saluation of theyr soules they may easily bee ouer-reached They are to theyr great losse often deceyued and yet doe not perceiue it Their owne riches deceiue their soules and yet they cannot discerne it nor will acknowledge it Oh consider that as the Diuell may deceiue you and as other men may deceiue you so also your own wealth may deceiue you and that as dangerously as any It may so deceiue you as it may procure your euerlasting destruction if in time you do not espie it and redresse it CHRIST would neuer haue said that the deceitfulnes of Riches as Thornes choake the seed of the word vnlesse riches did deceiue men and make them vnfruitfull hearers Let his words then be an admonition to make you take better heede There is not any one of you but if a Friende tolde you of a Couzener that had beguyled manie and went about to deceyue you to your great dammage you would take warning and eyther refuse to haue any dealings at all with the man or else if by necessity you were compelled thereunto you would be so very circumspect in your dealings that hee should hardly defraud you Christ Iesus here lets you vnderstand that riches are deceitfull and that in deceiuing men they hinder them in that which serues for Gods glory and the good of their owne soules And will not you receiue warning and beware of them Take heede of them they seeme to be your good friends and much to pleasure you yet is there falshood in their fellowship The better you like them the more you loue them and the more you trust them the more readie are they to deceiue you And indeed this is one of the strangest and grossest deceits that can be found in the world In other matters men are deceiued against their wills
hearts went after their couetousnes Let such knowe that not the hearers Rom. 2.13 but the doers of the lawe are iusâ—â—fiâ—d And that they who be hearers onely and not doers of the word Iam. 1.22 deceiue their owne soules To shew their folly and their daunger Math. 7.24 Christ compared them to a foolish man which built his house vpon the sand The raine fell the floods came and the windes blew and beat vpon that house and it fâ—ll and the fall thereof was great Iames likeneth them to a man that beholdeth his naturall face in a glasse Iam. 1.23 and when he hath considered himselfe goeth his way and forgetteth immediatly what maner of one he was They doe not onely lose their labour and reward but likewise prouoke the LORD to wrath and procure fearefull iudgements against themselues Their punishment shall be more grieuous then if they had neuer heard Christ shall say to them which heard him preach in their Cities and would not obey him Depart from me Luk. 13 2â— vee workers of iniquitie I know you not And hee sayd of the Iewes to whom he preached Ioh. 15.22 If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloake for their sinne The Minisâ—â—rs which haue preached vnto them shall one day be witnesses against them and their Sermons shall be so many billes of inditement against them As it is an haynous thing in the Ministers to say and not doe so is it also an haynous thing in the people to â—eare and not do yet are many of our people faultie this way There is no sinne forbidden but they may often heare it condemned by the word As the filthy sinnes of Whordome the beasâ—lie crime of Drunkennesse the prophane sinne of Swearing the impious sinnes of polluting the Lords Sabboth the vncharitable sins of Iniustice fraude and oppression the malitious sinnes of rayling backbyting and slaundering and yet the people will not forsake them Ier. 7.10 But like the presumptuous Iewes they steale murther commit adulterie sweare falslie and practise other sinnes and yet will come and stand before the Lord in the house where his Name is called vpon There be no duties of the first or second Table which they owe to God or man but they are often taught them and yet they doe as carelesly omit them as if they neuer heard them They content themselues with bare and idle hearing as if that were all which God requires as if that were sufficient to saue their soules Oh remember you what Christ sayth Ioh. 13.17 If yee know these things blessed are yee if you doe them Though you heare them neuer so often though you know them neuer so well yet are you not blessed except you doe them Would it not greatly discontent you to send your seruants each yeere to sow your fieldes with the best seede and yet after many yeres sowing to reape no croppe but to lose both labour and cost And doe you thinke that the Lord will bee well pleased to send his Ministers from yeere to yeere to sow the good seede of his holy word among you and yet after many yeeres labour to reape no fruit at all The Aposile teacheth that the land which drinketh in the rayne Heb. 6.7.8 and bringeth forth fruit for them by whom it is dressed conceiâ—â—th blessing from God but that which beareth thornes and bryars is reproued and is neere vnto cursing whose end is to be burned Are you as soyle sowne with the Lords seede and dressed by his Husbandmen and yet yeelde no fruite for his glory and for the comfort of those that take paines among you And will you expect a blessing from the LORD Those that be such may rather feare a curse Did not CHRIST curse the Figge Tree which bare leaues but no fruite if they still continue barren their case shall be worse then theirs of Sodome and Gomorrah Mat. 10.15 for if the Sermons which haue beene preached among vs had beene preached in Sodome and Gomorrah they had repented long agoe in sack cloath end ashes but therefore shall it be easier for them of Sodom and Gomorrah at the day of Iudgement then for these disobedient people Take heede lest by your contempt of the word you â—â—se it Mat. 21 4â— Christ taketh his Kingdome from them that be vnfruitfull and will giue â—t to a Nation which shall better bring forth the fruiâ—s thereof If you often sow a fielde with good corne and at haruest can reape no good croppe you will sow it no longer you will let it lie and sow some other And can you thinke that GOD will still continue his worde to you if after long sowing you will not yeeld any 〈◊〉 It is a speciall fauour and mercie of God to haue the Gospell among vs. God hath not dealt so with euery Nation Psa 147. Happie are our eyes to see those things which we see and happie are our â—aies to heare those thinges which we heare Many righteous men would haue beene glad to haue seene and heard them and yet could not Let vs walke worthie of this blessing that it may bee continued to vs and to our posteritie Verse 15. But that which fell in good ground are they which with an honâ—st and good heart heare the word and keepe it YOV haue alreadie heard the exposition of three sorts of ground and what kinde of hearers were signififyed thereby Now see the exposition of the fourth and last kinde of ground And that was good ground in which the seede sowne sprang vp and brought forth fruit with great encrease Vnto this ground good and profitable hearers are compared As all the other groundes set forth to our view the nature and properties of bad hearers so this describeth the conditions of good hearers Before we come to the speciall properties of these hearers in particular we are to obserue one thing in generall and from the coherence to wit That although Christ had diuers sorts of hearers and nany of them were bad some one way some another way yet all of them were not bad some were good and profitable hearers all his seed was not lost some fell on good ground yeelded plentifull encrease Though the Scribes and Pharises and many of the common multitude were bad hearers yet the Apostles and many other Disciples were good hearers did keepe the word in their hearts and brought forth fruit in their liues And therfore he told the Iewes that whereas they neyther receiued Iohn nor him Mat. 11.19.20 Iohn came neither eating nor drinking and they said he had a Diuell The Son of man came eating drinking and they sayd Behold a glutton and a drinker of wine a friend of publicans and sinners They woulde neither receiue the one for his austeritie nor the other for his affabilitieâ— yet Wisedome is iustifyed of her children Mat. 11.25 And hee gaue thanks
speake of wisedome Psal 37.30.31 and his tongue will talke of iudgement for the lawe of his God is in his heart and his steps shall not slide If you will carefully and safely keepe the word in your hearts you shall shew forth the fruit of it in your liues 2. It serueth for perseuerance It will make a man constantly to continue in grace in obedience in the Lords fauour and in state of saluation It is certaine that so long as men keepe the word in their harts they cannot wholy fall away from God Now those that heare with good and honest hearts shall alwaies safely keepe it neither can the diuells tentations nor the worlds persecution rob them of it neither can their owne corrupt affections being mortified expell it out of their hearts Though other hearers may loose the word by those meanes yet not any of these which haue these honest good harts And therefore as they are now in grace in state of saluatioÌ„ so shall they continue therein for euer Whereupon Iohn sayth 1. Ioh. 3.9 Whosoeuer is borne of God sinneth not for his seede remaineth in him neyther can he sinne because he is borne of God He cannot sinne totally and finally so as he should thereby quite cut off himselfe from grace and from saluation Wherefore this propertie of these hearers confuteth their opinion who hold that a man once in state of grace may vtterly fall away and become a reprobate If any will obiect that so long as they keepe the word in their hearts they cannot fall away but they may loose the word it may bee taken out of their hearts and then they may perish I answere That in this their argument they begge the question for neyther can any other take the worde from them neyther shall they lose it of themselues For this perpetuall keeping of the word is a speciall propertie in these good hearers whereby they differ from all other hearers As their heartes are farre better then the rest so shall they better keepe the word then any of the rest Those bad hearers which had their hearts mollified but in part or had their hearts fraught with worldly cares and voluptuousnes may receiue and keepe the worde for a time and loose it afterward as you heard before but these who haue honest and good hearts shall keepe it and bring forth fruit This is a maine difference betwixt them that the rest keepe it for a time these keepe it for euer If these hearers might afterward loose it as well as the rest and bring forth no fruites of it then were there no difference betwixt them and the former But certainely there is great difference And therefore those who receiue it and keepe it not long receiue it with bad hearts Those who receiue it with good and honest hearts shall keepe it vnto the end In this respect Christ compared him that heard his words Mat. 7.24.25 and did the same to a wise man which built his house on a rocke the raine fell the floodes came and the windes blew and beat vpon that house and it fell not for it was founded on a rocke So firmely is this hearer built on Christ that sure immoueable Rocke that no troubles tryals persecutions or tentationes can ouerthrow him In the same respect Christ sayd Ioh. 15.2 Euery branch that beareth not fruit in me my Father taketh away and euery one that beareth fruite hee puâ—geth it that it may bring forth more fruit To signifie that none are cut off but barren branches those that be fruitfull shall neuer be cut off but be made more fit to beare more fruit If it be further obiected that so long as their hearts are honest good they shall keepe the word bring forth the fruits thereof but their hearts may be corrupted and lose that goodnes and then they shall lose the word I also answere that if their hearts be once made such good honest hearts as be here spoken of they shall neuer be wholy finally corrupted they shall keepe their goodnes to the end Rom. 11.29 For as the Apostle saith The gifts and calling of God are without repentance He who first made them good wil continue them in goodnes He will confirme theÌ„ vnto the end that they may be blameles in the day of the lord 1. Cor. 1. Hath he not promised to make an euerlasting couenaÌ„t with his people and neuer to turne away from them to doe them good and to put his feare into their hearts that they shall not depart from him Delâ—ono perâ—â—â—â—â—aâ—t lib. 2 cap. 7 For this purpose did Augustinâ— alleadge that and other places And further saith Sâ—ut operatur vt accedâ—â—â—â—s siâ— operatur 〈◊〉 discedamus As he worketh Quâ—fecâ—t bonos facier perseuerare in bonoâ— de perseuerant sanâ—t c. 12. that we may come to him so doth he worke that wee may not depart from him I confesse the grace and goodnes of the heart may lie for a time as fire vnder ashes yet is it neuer vtterlie extinguished A man in a traunce seemeth deaâ— for a time yet doth hereuâ—â—o because his soule is in him So shall these within while recouer because gracest 〈◊〉 â—â—aâ—eth in them Vse Hence ther â—â—st we learne to keep the word that so wee may enioy these benefites and bâ—â—eputed good hearers The Apostle exhorteth vs to let the word dwell in vs plenteously Col. 3.16 teaching and admonishing vs. It must not lodge in vs as a stranger doeth for a night in his â—nâ—â— but haue continuall residence and abode as a man hath in his dwelling house The voyce of it must not be like the stroke of a Musician which onely affecteth a man while he heareth the sound but rather like the receipt of a Physition which worketh in the body a long time after it is taken It may be while you heare some doctrines you knowe no present vse of them yet keepe them in your hearts for the time to come Isai 42.23 Heare for afterwards as the Lord speaketh by his Prophet As Ioseph in yeeres of plenty layd vp store for yeeres of famine And as the Ant in summer gathereth prouision for winter So must we at one time learne instructions which may stand vs instead at another time In time of peace we must furnish and prepare our selues for warre in health for sicknes in prosperitie for aduersitie in life for death The Lord will not admit vs to be of his priuy Counsell to acquaint vs before hand how hee will vse vs and what he will bring vpon vs wee must therefore so keepe the word as we may be prepared for all occasions and know how to behaue our selues in all estates We must be lâ—â—e the wise Virgins who kept Oyle iâ— their Lamps for al seasâ—â—s A carefull Householder will not cast away an implement because he hath no present vse of it but will keepe it for 7. yeres
so meane and base in the iudgement of the world if they be performed in such a sort as the word directeth are most acceptable fruites such as God will approue and reward He that is a seruant and in his seruice is put to many base workes yet if he performe the common duties of all Christians and likewise performe the workes of his calling in such a manner as the word teacheth him the worke of his seruice are good fruits And therefore Paul bad seruants be obedient to their Maisters in singlenes of heart Ephes 6.5 as vnto Christ not with eye seruice as men pleasers but as the seruants of Christ doing the will of God from the heart As if by seruing their Maisters in a good sort they did serue Christ yea he lets them vnderstaÌ„d that God would reward that their seruice for whatsoeuer good thing any man doth that shall he receiue of the Lord Vers 8.2 Cor. 8.12 whether he be bond or free And elsewhere the Apostle teacheth that if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not This bringeth forth of fruite is amplified 2. waies 1. by that maner 2. by the measure of it First by that maner of it for they are said to bring forth fruit with patience And herein may also be seen a differeÌ„ce betwixt these and one sort of the other hearers Those that be coÌ„pared to stony grouÌ„d in time of tentation fal away so fayle both in professioÌ„ practise and the reason is because they want patience to beare the crosses that doe follow the word But these at all seasons and in all estates continue constant both in their profession and practise because they be endued with patience to endure all troubles that doe befall them for the words sake After ground is sowne with corne it endures many violent stormes and intemperate seasons faire weather and fowle frost and snowe cold and raine in winter heate and drought in summer before it can beare fruit in haruest So those who heare and receiue the word for the saluation of their soules doe oftentimes endure great troubles and suffer much affliction before they can bring forth the fruits of it Yet if they be endued with patience they will be content to beare all Hence it is that the Apostle telleth the Hebrewes Hâ—â—â— 1â— 36 that they had neede of patience that after they had done the will of God they might receiue the promise As if by patience they might be made able in those bloodâ—â— daies of cruell persecution to doe the will of God and so to receiue the promises And through want of patience they should faile â—n the deede and not obtaine the promise And for this cause he exhorteth vs to runne with patience the race that is set before vs. Heb. 12.1 As if none could hold out to the end of the race but onely the patient And therefore in the midst of the greatest persecutions the patience and faith of the Saints is commended and admired As when it was said Reuel 13.10 Here is the patience and the faith of the Saints because by patience in bearing the crosse and by faith in beleeuing to receiue the crowne they were made constant Thus will patience arme a man against all crosses so that by it he shall be made able manifestly to encounter with them and safely to passe through them and not be hindered by any of them in the obedience of the word How soeuer in others crosses and tribulations doe breede fainting and relapse yet in these hearers Rom. 5.3 â— tribulation bringeth forth patience patience experience experience hope and hope maketh not ashamed What is the cause that one hearer to preuent foâ—â—e inconuenience which he feareth or to remoue some trouble that he feeleth will refuse to performe the dutie taught him And another will rather chuse to endure all crosses and losses all disgraces and dangers yea imprisonment and death then sinne against his God but because the one wanteth patience the other is endued with patience So necessarie is patience for our practise So greatly doth it further vs in our obedience This should be a motiue to perswade euery one of you to seeke for patience It is in vaine to heare Gods word with intent to obey it vnles by patience you possesse your owne soules for otherwise your owne crosse will stop your course to turne you out of the way that leadeth vnto life The more patience the more obedience the lesse patience the lesse obedience wee should loue religion so dearely as we must be content to suffer persecution for the profession and practise of it and rather lay down our liues for the maintenance of it then faile in the obedience of it The same minde ought to be in vs which was in the blessed Apostle Paul who knowing that bands and afflictioâ—s did abide in euery place yet passed not for them Act. 20.24 neither was his life deare vnto himselfe so that hee might fulfill his course with ioy Act. 21.13 And when he was told by Agabus the Prophet that he must be bound in Ierusalem did openly protest that he was readie not onely to be bound but also to die there for the name of the Lord Iesus Yet consider that you cannot endure the least of those things vnles you be endued with patience you know not what may befall you hereafter and therefore pray vnto God that he will grant you patience to beare that which shall come In time of publike peace and when the Gospell is defended by the authoritie of Magistrates men may endure some secret and priuate persecutiâ—â— by inferiour persons Especially in theâ—e popish parts where some hold of Christ some of Antichrist where papists grow headstrong through impunâ—tâ—e And where many are Protestants in shew but Papists in truth If they cannot persecute you by the sword they will persecute you by the tongue If not by fire and fagot as they were wont yet by priuate wrongs and spitefull displeasures Gen. 21.9 Yea the Church is no better now Gal. 4.29 then was Abrahams house in which the sonne of the bond woman by scoffes and mockes did persecute the sonne of the free woman Genes 4. Did not Caine and Abell sacrifice together yet Caine enioyed Abell because his sacrifice was better accepted and afterward flew him for it 2. Cor. 11. â—6 Was not Paul often in perills among false brethren And did you not heare out of Bernard how the Church complained that in her peace Pâ—xapagâ—â—â— pax 〈…〉 non 〈…〉 33. she had greatest bitternes Of a peaceable time he said Et pax est non est pax there is peace and there is not peace peace from Pagons peace from Heretikes yet not peace indeed from the sonnes Many friends were foes indeed We must therefore in all times looke to receiue some affliction for the